ZION SPEAKS
(RUTH, CHAPTER 3)
With the opening of the third chapter of the book of Ruth, Naomi again fades out of the picture, so far as representing a particular part of God's people, and plays the role picturing Zion, God's organization, and it is Zion that here becomes the speaker. The Naomi class, however, is a part of Zion, and the words of verse one of chapter three are particularly addressed to those who were not anointed at the time there foreshadowed. The. barley and wheat harvest ended with Pentecost, which corresponded to about the autumn season of 1922 in the fulfilment of the prophetic drama. "Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?" — 3:1.
Naomi, here picturing God's organization, was looking out for "rest" for Ruth, meaning a
house and rest in the house of her husband. Likewise between the years 1919 and 1922 those of Zion, and who were in responsible positions in God's organization on the earth, were seeking to know what would be in harmony with God's will and for the well-being of their younger brethren, that these might be brought into the royal house of Jehovah and there find rest, and in this the Lord was directing their course. In a similar manner Mordecai was advising and assisting Esther at the opportune time, that she might be prepared for a place as queen in the royal house of King Ahasuerus. —Esther 2:1-11.
Further addressing Ruth, Naomi said: "And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. Wash thyself, therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking." — 3: 2, 3.
The Watchtower of November 15, 1907, page 344, made comment upon this verse in the following language: "The advice of Naomi to Ruth concerning Boaz was not of unalloyed wisdom. Such a course today would brand any woman as a loose, if not a disreputable, character. And that Boaz feared such reproach is also clear from his request of chapter 3:14. In advising such a course Naomi again betrayed the weakness of her trust in God."
The foregoing comment appearing in The Watchtower could not be correct, and should here be corrected. There is nothing in the rec-
ord to indicate that Boaz reproached Ruth in taking the course that Naomi advised; even as there is nothing in the divine record to indicate that Jehovah rebuked Jacob for following Rebecca's advice to deceive blind Isaac. In both instances God was directing the events which foreshadowed greater things to come. "Unto the pure all things are pure." (Titus 1:15) "Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart." (1 Sam. 16:7, A.R.V.) It could not be right to criticize the Word of God or the course of action taken by certain of God's players in his drama merely to please the fancy of some imperfect man or to maintain what is claimed to be the world's standard of wisdom, purity and righteousness. The clergy have criticized much of God's Word, that they might make themselves to appear holy, wise, pure and great, and that they might receive the commendation of other men. It is better to trust the Lord God, who never makes a mistake, and to know that what he directs is pure, holy and righteous. "It is better to trust in the Lord, than to put confidence in man." (Ps. 118:8) Again in their attempt to make themselves appear as upholding the world's standard of purity they have made themselves ridiculous in the sight of God.
If man had been making out the genealogy leading up to Christ the names of Tamar, Rahab and Ruth would have been omitted. It is the practice of the self-righteous churchgoer of "Christendom" to superciliously lift
the eyebrows in "holy" horror at the course of these women or to blush at the mention of some things about them as though these things marked them as outcasts and unfit for the elite society of "organized Christianity". But to the character-developing, "holier-than-thou" chief priests and elders and Pharisees of his day Jesus said: "Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Matt. 21: 31, 32) Thus Jesus' words are directly in keeping with Jehovah's procedure in rejecting other women, perhaps outwardly more refined and righteous according to self-established human standards, and permitting Tamar, Rahab and Ruth, branded by some as mere harlots, to get into the human ancestry of the Chief One of the kingdom of God, Jesus Christ.
Probably the Lord God put these in as a rebuke to those who think they can outline a standard by which others may enter the house of the Lord. God himself has prepared the way, and it is presumptuous for anyone to question or criticize the way that he has prepared.
God's law made provision for a levirate marriage, and Ruth, by washing and anointing herself, and dressing for the occasion, was preparing to be taken by Boaz as his wife by a levirate marriage that very night, and that without the necessity of some sanctimonious and pious-faced,
hypocritical preacher's being present to perform the ceremony. Ruth must be sweet in body, just as Esther was required to be prepared by twelve months' purification. Jehovah by his duly provided officers was directing the drama in both instances, and every part of it was right.
Paul must have had some of these things in mind when under inspiration he wrote: "Let God be true, though every man be false." (Rom. 3:4, Diag.) What is here said is not a harsh or undue criticism of an individual, but is said in order that the Word of God might be placed in its proper setting and in the proper place in the minds of his people. We should criticize ourselves when we see our mistakes, and hasten to take the right position when this is ascertained. The purpose is only to publish the truth, regardless of what some men may think.
It appears that Boaz was sleeping on the threshing-floor in his field. It was the time for the separating of the grain from the chaff and for the approved to be brought into the house of the Lord. Further advising Ruth, her mother-in-law said to her: "And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet [margin, lift up the clothes that are on his feet], and lay thee down; and he will tell thee what thou shalt do." — 3: 4.
Scoffers and critics have made much over this text, claiming it to be an act of gross indecency. Such, however, have manifested a greater desire for the approval of men than to have an under-
standing of and to do the will of God. The course advised by Naomi, and which was taken by Ruth, was merely a formal way of serving notice upon Boaz, and of showing Ruth fully submissive to God's arrangements, and Boaz, being a godly man, so understood it. Naomi, Ruth and Boaz were all devoted to Jehovah God, and, knowing this fact, Naomi did not hesitate in saying to Ruth that 'Boaz will tell you what to do'. There is a reason for this fine detail concerning the proceedings of redemption and buying back, as are provided by God's law. The Bible wastes no words and records nothing without a cause, and this is true without regard to whether prudes are pleased with it or not.
The performance of the drama here well illustrates how the class pictured by Ruth willingly and humbly present themselves to the Lord and wait upon him to tell them what to do. This is pleasing to the Lord, rather than to have the Creature tell the Lord what to do. By proceeding in God's appointed way the faithful bring reproach upon themselves, which reproach proceeds from the hypocritical and pious frauds who claim to be of God's organization but who in fact are of Satan's organization. Hypocritical "Christendom" has made an attempt to come to God in man's own appointed way and has made itself appear in the eyes of men to be pure, but, in fact, has been and is "full of dead men's bones". The one pleasing to God must be and is wholly submissive to God and to his Christ. "So then it is not of him that willeth,
nor of him that runneth, but of God that sheweth mercy." — Rom. 9:16.
The coming of Ruth to Boaz in the field in the manner directed by Naomi well pictures the willing submission and unselfish devotion to the Lord by those who seek to know and to do his will. Naomi's words plainly informed Ruth that she was not to be guided by her will, but that Boaz would direct her, even as those who come to the Lord follow not their own selfish ideas but trust in the Lord and he guides them. — Prov. 3:5,6.
Jehovah's purpose was that the fruit should be brought forth, that is to say, that the fruit of the body might be brought forth in the lineage leading up to King David, and in due time to Jesus, God's mighty King. Naomi knew that the Law-giver must come from the tribe of Judah, of which she was a member, and of which Boaz was also a member, and she was anxious to perform the part that God had assigned to her whether she understood it or not. (Gen. 49:10) She was too old to offer herself to Boaz to raise up a child, and therefore she offered her daughter-in-law; and this without doubt she did under Jehovah's direction. In like manner barren Sarah offered Hagar to Abraham; and also Rachel, because of her barrenness, offered her handmaid Bilhah to Jacob.-Gen. 16:1-3; 30:1-5.
Naomi did not want the opportunity lost for a child to be of the royal house, and the only way to avoid that loss was to substitute Ruth for herself. At this point in the drama the interests of Naomi and Ruth merge into one, and
we observe that together now they represent the remnant now on the earth and in line for the kingdom.
As Esther obeyed the instructions of Mordecai, even so Ruth faithfully followed the instructions of her mother-in-law Naomi. "And she said unto her, All that thou sayest unto me I will do. And she went down unto the floor [threshing-floor, Leeser], and did according to all that her mother in law bade her." — 3: 5, 6.
Arriving at the threshing-floor in the field, and seeing Boaz asleep, Ruth came softly and uncovered his feet and lay down. Thus is pictured how those who please God 'present their bodies a living sacrifice, wholly acceptable unto God, which is their reasonable service'. (Rom. 12:1) There is not one word in the divine record to indicate that there was any sensual or improper desire on the part of Ruth in taking this step as she did. On the contrary, she being a young woman, it must have been a self-denial on her part to thus proceed. In any event, she was carrying out her part of the divine drama and doing what the Lord would have her do. The harvest day was done, and that brought joy to the master of the harvest. (Isa. 9:3) Boaz had eaten his bread, and drunk his flask of wine, and that made glad his heart. (Ps. 104:15) There was no hypocritical prohibition law in force in that land, and his eating and drinking were free and easy, and thereafter he lay down to rest. It would be more popular with a certain class of people now on earth to say that doubtless Boaz had been drinking unfermented
grape juice with his bread; but in considering God's Word we should be truthful, regardless of what some others might think.
Boaz was not indulging himself in the so-called 'ease and comfort of city life', but he was camped out under the canopy of heaven which God had put there, even as hundreds of faithful pioneers are today in the field service camped out under the stars of heaven. He had labored well and would sleep well, because "the sleep of a labouring man is sweet, whether he eat little or much". (Eccl. 5:12) Afterwards David wrote that which then was appropriate to the godly man Boaz, to wit: "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety." — Ps. 4:7,8.
Being a godly man, Boaz trusted in Jehovah. Doubtless the moon had risen over the hills of Judea and the night was calm and peaceful and the stars would tell of the glory of the Almighty God. Quietly and with measured tread the beautiful Moabitish woman, her heart fully set on doing the will of Jehovah God that she might enter into his house, approached and gently lifted the covering from the feet of Boaz, and laid herself down. Without doubt the angel of the Lord was there. If Satan could have had his way at that time he would have had upon the scene some of the outwardly pious and hypocritical clergy to lift their hands in holy horror and call some officer to arrest Ruth and have her dragged before the court charged with adultery
and quickly stoned to death. But it was not permitted that Satan or any of his agents should interfere with this great divine drama which God was causing to be enacted to the honor of his own great name. Years afterwards, at practically the same spot, the hosts of heavenly angels sang the glad song announcing the birth of him who shall save the world. (Luke 2: 9-11) Ruth and Boaz were on this night playing their part in the great divine drama according to God's will, and foreshadowed the coming of this Mighty One, concerning whom the angels sang at the birth of the babe Jesus.
Some hours had passed while Ruth lay quiet and unobserved. Boaz was sleeping soundly, and so she would not disturb him. It was now midnight when Boaz discovered that someone was lying at his feet. "And it came to pass at midnight, that the man was afraid [startled], and turned himself; and, behold, a woman lay at his feet. And he said, Who art thou? And she answered, I am Ruth thine handmaid; spread therefore thy skirt over thine handmaid; for thou art a near kinsman." — 3: 8,9.
There is no reason to conclude that Boaz felt at all embarrassed or indignant because of the presence of Ruth at his feet. Had he been looking merely for a woman he would not have made the inquiry as to her identity. (Gen. 38:14-16) Upon request Ruth immediately disclosed to Boaz her identity; and thus is pictured how those who come to God through Christ Jesus quickly and gladly confess that they are under the leadership of Christ and are his handmaid-
ens. Their desire is to wear the wedding garment and to be adorned as the bride. (Matt. 22:11; 25:1-4; Col. 3: 24; Isa. 61:10) Responding to the inquiry of Boaz, Ruth said: "Thou art one that hath right to redeem." (Vs. 9, margin) Boaz would immediately understand that Ruth was properly there to give him notice of his obligation, according to the divine law of levirate marriage. (Deut. 25:5,6) In proof that Boaz was neither indignant nor embarrassed, and that he had no improper thought, he addressed Ruth, to wit: "And he said, Blessed be thou of the Lord, my daughter; for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich." (3:10) Ruth was there by the will of Jehovah God, and had his approval, and this is sufficient reason to dismiss all criticism made by hypocrites, who are the enemies of God.
Modern critics may say that this comment is suggesting to others to pursue an indecent and immoral course. Any man who would seize upon the events of this divine drama as a justification or excuse for pursuing an indecent or immoral course would show that he has no faith in God and does not believe his Word and has no desire to obey him. There is nothing in God's Word that furnishes any excuse or justification for man or woman to do that which is immoral, improper and wrong.
Ruth had shown kindness to both Naomi and Boaz, and for this he commended her. She had not been a flippant young widow seeking a
husband, but had come to an old bachelor because the Lord God had sent her there and she delighted to do His will. Ruth had shown her loving-kindness to her mother-in-law, and now even in a more marked degree to Boaz by placing herself wholly in his hands, and he said to her: "Thou hast made thy last lovingkindness better than the first." — Roth.
The reputation of Ruth for virtue and chastity among those who really knew her was then beyond reproach, and God saw to it that his record testifies to her chastity, and this stops the mouths of scoffers. With kindness of speech Boaz said to Ruth: "And now, my daughter, fear not; I will do to thee all that thou requirest [R.V., sayest]: for all the city of my people doth know that thou art a virtuous woman." — 3:11.
Ruth was a "worthy woman" deserving of being redeemed, and Boaz told her so. "A worthy woman thou art." (Roth., margin) According to Leeser Boaz said: "For all (the men in) the gate of my people know that thou art a virtuous woman." She had proven herself, not before the heathen world, but before the chosen people of Jehovah; hence "all the city", all of God's organization, know that the Ruth class is worthy by reason of faithfulness unto God and unto his Christ. Because of such faithfulness on the part of the Ruth class Christ Jesus does for them what God's arrangement or law provides in their behalf. This conclusion rings true to the words of Jesus: "Well done, thou good and faithful servant." — Matt. 25: 21.
PREPARING FOR REDEMPTION
Boaz, to be sure, knew his relationship to Naomi and to her daughter-in-law Ruth, and some will say that he should have made the advancement toward the redemption. There were two reasons, however, that explain his apparent delay, and these are: (1) These women had returned to Bethlehem at the beginning of the harvest time, when he was busy himself with the harvest until it was finished; and (2), another and more potent reason, he knew that there was a kinsman nearer than himself and he would wait and see what that kinsman would do. The fact that Ruth had come to him would suggest that the hand of the Lord was in the matter and that he should busy himself to see that justice was done to Naomi and Ruth. Therefore, further addressing Ruth, he said: "And now, it is true that I am thy near kinsman; howbeit, there is a kinsman nearer than I. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: lie down until the morning." — 3:12,13.
That request to Ruth to 'tarry there till morning' shows that Boaz was not embarrassed. His word concerning the nearer kinsman shows that he was being guided in his steps in harmony with the Word of God and that he would be submissive to God's law. The law of Jehovah God must not fail to be observed by Boaz, and these
women, Naomi and Ruth, were confident of its fulfilment. Likewise the remnant people of God now on earth, whom these two women picture, must have all of God's ordinances and promises performed toward them by Jesus Christ, the Yea and Amen of Jehovah's promises. "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us." — 2 Cor. 1:20.
If the nearer kinsman would not do his duty, Boaz would see to it that Ruth had her just dues; likewise the Lord Jesus says to those who faithfully abide with him: "Behold, I will make them [the unfaithful kinsman] to come and worship before thy feet, and to know that I have loved thee." — Rev. 3: 9.
Boaz had given his word that he would perform the law of God concerning Ruth if the nearer kinsman failed to do so, but nothing could be done until morning; therefore he said to Ruth: "Lie down until the morning." Had there been any question about the moral integrity of Boaz and Ruth, and her complete confidence in him, these words would not appear in the divine record. She did as he requested her. "And she lay at his feet until the morning; and she rose up before one could know [R.V., discern] another. And he said, Let it not be known that a woman came into the floor." (3:14) That was no indication of a guilty moral conscience, but merely the act of caution to keep the matter between themselves until Boaz could give attention thereto. Had they made the matter known before leaving the field, and before
the assembly of the court for the determination of the matter, Satan would doubtless have interfered and this would have furnished an excuse for the nearer kinsman to withdraw from his obligation. Boaz, a godly man, therefore was acting with prudence and wisdom. "A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness." (Prov. 12:23) When God gives a man a duty to perform he would be a fool to proclaim that fact before his work is completed.
When Ruth was ready to depart for her home Boaz sent her away with food. "Also he said, Bring the vail [mantle (R.V.) or cloak, Leeser] that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city." — 3:15.
Only an evil mind would consider the giving of this food to Ruth an act of hire for sexual pleasure. It was only proper and an earnest or guarantee that Boaz would perform his God-given duty toward her. He was a just man and stood for justice, which means that he would perform God's law toward her so far as that was possible. They both left the field at early dawn, Ruth going to Naomi, and Boaz into Bethlehem to settle the matter involving Ruth.
When Ruth returned early in the morning, and her mother-in-law Naomi was anxious to know whether or not the levirate marriage had been carried out, she put questions to Ruth to prove this: "And when she came to her mother in law, she said, Who art thou, my daughter?
And she told her all that the man had done to her. And she said, These six measures of barley gave he me: for he said to me, Go not empty unto thy mother in law." (3:16,17) Naomi's words to Ruth, "Who art thou?" meant, 'Are you now the wife of Boaz or not?' The response of Ruth might well picture the Ruth class, who had received the evidence of God's loving-kindness, and who then say: "Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me: but verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me." — Ps. 66:16-20.
With full confidence in Boaz Ruth was certain that he would do toward her what God's law required. When Boaz said to her, "Go not empty unto thy mother in law," she understood that this was an evidence of his purpose to do what was right. To be sure, she was happy, even as those are who have learned the truth concerning the Lord's coming to the temple, and who have seen that they have God's favor and the opportunity of doing something to make known his kingdom. Manifestly Ruth desired to be immediately active in doing something, even as those whom she pictured have immediately desired to busy themselves with the kingdom interests upon learning of the loving-kindness of the Lord.
Naomi, too, had full confidence that Boaz would lose no time in bringing the matter to a
final conclusion, and she counseled her daughter to wait for further developments of events. "Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day." (3:18) The Lord is pleased with those who obey quickly when they see his commandments. Boaz was true to his name, which means "fleetness, alacrity or eagerness". He immediately proceeded to do what he saw God's law required him to do. The statement of Naomi shows that she well knew Boaz would carry out God's requirements if possible, and that without delay. As the redeemer and vindicator he would not procrastinate, and he did not. He brought the matter to judgment immediately, even as the Vindicator of Jehovah's name, at the proper time, 'came straightway to the temple for judgment.' — Mal. 3:1-5.
